Necessity of Receiving Holy Communion with a Resolution of Doubts, Discourse 3
Diſcourſe III. A RESOLUTION OF DOUBTS About Receiving the Holy Communion.
THE Neceſſity of this Holy Duty, the high Obligations we have unto it, and the reaſons why it ought to be frequently performed by Chriſtian People,have been ſo fully and ſo plainly laid before you, in the two preceding Diſcourſes; that I cannot but think, all that will take the pains to conſider them, muſt be convinced both of the one, and of the other; of the duty, and of the repetition of it frequently.
For I have ſhown, that it is a part of the daily ſervice, which Chriſt appointed in his Church; a principal part of that ſervice; whereby we maintain our Communion with him, and with his benefits: and therefore cannot be neglected, as now it generally is; without the greateſt offence to him, and as great diſhonour to our holy Religion. Which I have demonſtrated hath been many wayes corrupted and depraved, by the lamentable careleſsneſs of Chriſtian People, in this great office of it. Who muſt beperſwaded therefore, if they make any Conſcience of their wayes, to reſolve to do this in remembrance of their Saviour, oftner than they have done.
And what impediment there can be, to the putting ſuch reſolutions in Execution, I cannot imagine; unleſs it be ſome particular exceptions, which they, in their own private thoughts, take, not againſt the duty, but againſt their performance of it; at leaſt for the preſent. For how neceſſary, how beneficial ſoever it be in it ſelf, and may be unto others; yet unto them, ſome fanſie, it is not ſo: but rather they ought to forbear the Communion, until they be ſatisfied about ſome things, in which they are doubtful. For while thoſe doubts and ſcruples remain in their minds unremoved, they think they have a juſt reaſon to hinderthem from coming to the Lords Table: nay, they ſay they dare not come, for fear of offending the Divine Majeſty; and ſo perſwade themſelves they are as religious in ſtaying away, as others may be in going thither.
Now theſe exceptions which they make againſt their performance of this duty, are generally drawn from one of theſe three heads.
Firſt, From the form or manner wherein the holy Communion is now adminiſtred in our Church.
Secondly, From the Company to whom it is adminiſtred, and with whom it muſt be received.
Thirdly, From the perſon himſelf who is called upon to receive it: who judges himſelf altogether unfit for ſo ſolemn a duty.
Unto all which I doubt not to make a ſatisfactory Anſwer; if men be as willing to be rid of their ſcruples, as to retain them: but ſhall moſt largely indeavour to ſatisfy the laſt; becauſe it is the greateſt and moſt weighty.
I.
About the firſt of theſe [the form or manner wherein the Holy Communion is adminiſtred, in this Church] a long Diſcourſe cannot be expected, for it is not proper, in this place. Nor is there any need at all of it: but it may ſuffice to ſay a very few things in anſwer to it.
For let it but be conſidered, firſt, how various the minds of men are, how weak and captions, which diſpoſes them, too oft, to boggle at every thing, with which they have not had a long acquaintance: And then you will, next of all, grant me, that it isimpoſſible for any man before hand, to know or imagine, till he ſpeak with them, what ſuch minds will object or ſcruple about this matter. For ſome have a fancy againſt one thing, ſome againſt another: That which one allows, another diſ-approves: and that which he diſapproves, another allows: And the very beſt conſtitutions, it is poſſible, are diſapproved by many narrow, weak, and ſcrupulous minds.
Now this being granted, which cannot be denied, that it is impoſſible, in ſo many ſeveral ways wherein ſeveral men wonder, to trace every mans errors, find out his particular conceits, and purſue him from ſcruple to ſcruple, till no more be ſtarted, all that is pertinent to be ſaid in this caſe, will be reduced to ſo ſmall a compaſs; that there is but one advice only, which can be given for ſuch mens ſatisfaction. Which is this,
That ſeeing it is certainly our Christian duty, to communicate together at the Lord's Table, in ſome form, manner and method or other; they that are diſſatisfied with that order and method, which our Church uſes, ought in Conſcience, to apply themſelves to their ſpiritual Paſtors privately, and make known to them their objections againſt it, with a mind ready and deſirous to receive ſatisfaction. For in an age which abounds with ſuch various fancies, and conceits as we ſometimes meet withal, no Miniſter of Chriſt can be able to gueſs, before he confer with them, what every one of his flock will object to the preſent eſtabliſhed way of Worſhip; and therefore cannot out of the Pulpit attempt an Anſwer to them without running the hazard of ſpeaking at random,and beating the air; in gueſſing that to be objected which is not, or omitting that which is; and which, perhaps, he could not imagine would have been objected. For which reaſons, it is impoſſible, even for the Preſs it ſelf to meet with every particular exception; though a large Book ſhould be written on the ſubject.
And therefore the ſhort, the ſure, and the eaſy way to certain ſatisfaction, is, for every one that hath any thing to ſay, againſt the manner and form of divine adminiſtrations among us, which hinder him from communicating; to addreſs himſelf to his ſpiritual Guide, whom God hath ſet over him (or to ſome other diſcreet and learned Miniſter of Gods word) and to lay open his whole mind before him, that he may free him from his ſcruples.
Unto this every man is bound, becauſe he is bound to communicate; but cannot, he ſayes, till theſe ſcruples be removed: which therefore he ought to indeavour to have removed; by this means, which is of Gods own Preſcription. And being uſed uprightly, with a ſincere deſire to be rightly informed, and a humble willingneſs to learn; and being continued with conſtancy, from time to time, and not preſently laid aſide, becauſe the mind is not immediately convinced; will, I doubt not, by Gods bleſſing, in the iſſue diſpoſſeſs that man of his doubts, and bring him to conformity, who ſeriouſly tries it, with patience.
II.
As for the ſecond head, from whence objections are drawn againſtthe practice of this Chriſtian duty; viz. the Company which partakes at the Table of the Lord; which ſome perhaps think unfit for them to communicate withal: I ſhall anſwer to it a little more largely.
I. And firſt, I take it to be undoubtedly certain, that no Man or Woman, who profeſſes and underſtands Chriſtianity, and do not contradict their profeſſion by a prophane and ſcandalous converſation, can lawfully be denied the Holy Communion, when they preſent themſelves to receive it. For who were they for whom Chriſt prepared this Table, but his Diſciples? And what other rule have we whereby to judge who are his Diſciples, but only by mens profeſſing Chriſtianity, and by their living (for any thing that appears to the contrary) ſutableto this profeſſion. If ſuch as theſe may not be admitted to the holy Communion (and conſequently we receive with ſuch) then none are to be admitted; but we muſt turn all people whatſoever from it: and ſo, breaking all Chriſtian Communion, for want of Company to partake of this Sacrament, extinguiſh the Ordinance it ſelf, which Chriſt hath moſt ſolemnly appointed.
II. Now this being ſetled as a well-grounded truth, it follows that no good Chriſtian can be forward to judge others to be unworthy to communicate: but rather will be very ſcrupulous, leſt he offend in ſo judging. For it is ſo much againſt the rules of Chriſtianity, to paſs ſuch cenſures on others, that they who are too forward to do it, are as unworthy, for any thing that Ican ſee, as any other perſons whom they cenſure. Becauſe they act contrary to the Chriſtian Religion; which makes it a ſin to be haſty in condemning our Neighbours: there being ſuch great danger that we may be miſtaken.
For though a man have contradicted his Chriſtian profeſſion in ſome things, yet this is a truth wherein we all agree; that whoſoever is a true penitent, and purpoſes to leave thoſe ſins whereby he hath contradicted it, is, by that repentance, reſtored to Friendſhip with God: and therefore really worthy to receive the holy Communion. Now whether a man, whom you judge unworthy, have this ſerious, ſetled purpoſe or no, is very hard for you to know: ſince you cannot ſee into any mans heart, nor know what is between God and him in ſecret. But he coming to the Lords Table, you ought rather to judge that he doth ſo purpoſe and reſolve: becauſe he is invited thither upon thoſe terms, and no other; nay, required to come ſo prepared, or elſe not dare to approach unto it. For ſo you find it, in the Exhortation that is read, when the Miniſter giveth warning for the celebration of the holy Sacrament. And ſo he ſpeaks again at the time of the Celebration, in thoſe known words.
Ye that do truly and earneſtly repent you of your ſins, and are in love and charity with your Neighbours, and intend to lead a new life, following the Commandments of God, and walking from henceforth in his holy ways; draw near with faith, and take this holy Sacrament to your comfort.
III. And that leads to the next.Our Church, you ſee, proceeds according to the undoubted Rule, I named at firſt: for its Conſtitutions do not admit, but exclude all ſcandalous perſons from this holy Sacrament. And therefore you ought not to depart from its Communion, when any Miniſter thereof doth admit ſuch evil Livers to it; becauſe it is his perſonal fault, who alone is to be charged with it; and not any fault of the Church, which ought not to bear the blame, nor upon this account to be forſaken.
Nay, that Miniſter himſelf perhaps may not be in fault; having no knowledge of the ſcandal: and therefore not to be blamed:
And more than this, he perhaps who complains of the ſcandal, is the very man upon whom this blame will light at laſt. For if he knew of any ſuch notoriousevil Liver, who was admitted to the Communion, his duty was not thereupon to withdraw himſelf from it, but to make proof of the ſcandal whereof ſuch a man ſtood guilty; that he might not, without amendment, and open Declaration of his repentance, be admitted to it again. Which this Exceptioner neglecting to do, his abſtaining from the Communion, becauſe of ſuch offence, is the effect of his own negligence in another duty of Chriſtianity. And ſo he becomes doubly guilty; both in with-drawing himſelf from the holy Communion; and in not acquainting thoſe with the crimes (which he pretends for the cauſe of his withdrawing) who were concerned to redreſs them.
IV. And, laſtly, ſuppoſe that, after information given, they, whoare concerned, do not take care to redreſs thoſe things, but ſuch ſcandalous Livers be ſtill admitted to the Communion; yet, this not being the fault of private perſons, but of thoſe who have power to exclude them, it ought not to keep any good Man or Woman from the Table of the Lord. For there can be no reaſon, why any man ſhould be hindred by this from doing his own duty; becauſe another man doth not diſcharge his.
And let it here be ſeriouſly conſidered, that if this were a juſt hindrance, it would have hindred Chriſt, and his Apoſtles, and the primitive Chriſtians, from communicating. For there was ill Company among the very firſt Communicants; Judas, the Traytor, in all likelihood, being there when our Lord himſelf adminiſtred. And in this Church of Corinth it is evident, there were ſuch diſorders, that many did eat and drink their own Damnation: and yet it did not hinder good Chriſtians from partaking with them to their Salvation.
And the very truth is, if this were a ſufficient reaſon to hinder us from Communion, it ought alſo to hinder us from being Chriſtians; and make us forbear to become members of any Church or profeſſion. For there is no Church, but conſiſts of a mixt multitude, good and bad, and therefore compared by our Saviour unto a Net; wherein all ſorts of Fiſh were caught, Math. xiii: 47, 48. and unto a Field wherein wheat and tares ſprung up, which muſt grow together, till the Harveſt, leſt by an indiſcreet indeavour to gather up the Tares, the Wheat be alſo rooted up with them, ver. 24, 25, 29, 30.
And therefore this ſcruple driven home, will deſtroy Chriſtianity; as it hath done in ſome places: where men have divided and ſubdivided, till, by their ſeparation from them whom they accounted wicked, they have crumbled into nothing; and left no Church at all remaining, but what was in their particular perſon. That is, none: for the Church is a Society; and there is no Society, nor can be any, but we may find ſome exception or other againſt every perſon in it: and particularly againſt ſuch perſons, who judging others unworthy to Communicate with them, abſtain on that account from the holy Communion.
For, beſides the ſuſpition of raſh judging, and pride that is in the thing, they are apparently guilty of a groſs ſin; in not coming to the holy Communion ofChriſts Body and Blood, according to his Commandment. The ſecret reaſon of which, perhaps, they do not declare; and ſo others have as much authority to judge them unworthy, as they to judge others: and, by this means, all of them, if this be a juſt excuſe, may let the holy Communion alone.
I hope you ſee by this ſhort Diſcourſe, whither ſuch exceptions as theſe lead; and therefore that you will no longer be guided by them: but, notwithſtanding the faults you think you can find in any perſon there preſent, be perſwaded by the weighty reaſons you ſee for it, to do your own duty at the Table of the Lord.
III.
Where we ſhould have more Company, than is uſually ſeen there, were it not for another hinderance, ariſing, not from others, but from mens ſelves alone. Who are wont ſometimes to ſay, we would come to the Table of the Lord, being convinced it is our duty; if we were worthy of ſo great a benefit: but we are deterred from it, by the conſideration of our many ſins, or great frailties. We have, at leaſt, too many diverſions by buſineſs, too many avocations by the affairs of this World: for I am alway in a hurry, ſaith one; I have no leiſure to examine my ſelf; or I am not diſpoſed for ſo ſerious a work, ſaith another. We had better forbear, than be raſh, ſay all of this ſort: it is ſafer to honour the Sacrament by a fearful and reverent abſtinence from it, than by a careleſs and unprepared forwardneſs to partake of it, prophane it. In a word, we conceive our ſelves to be utterly unfit, therefore we dare not come to it.
Now in anſwer to this third Exception againſt the performance of this duty, which hath a ſhew of humility in it, and looks like a pious care not to do good things in an ill manner, I have many things to propound to your conſideration; which are ſo convincing, and will ſo unmask the dangerous deceit that lurks under ſuch pretences, that they will not ſuffer you to be cheated by it any longer.
I. And, in the firſt place, every one who complains of his unfitneſs, and makes that the reaſonof his not coming to the Holy Communion, ought to conſider, both whoſe fault this is, and whether it be not likely he ſhall grow ſtill more unfit every day than other; that is, be more in fault, by not receiving it. For you will not, you cannot ſay it is our Saviour's fault, who commands you to come, that you are not ſit to come to it. Whoſe fault is it then, but your own? And why do you not then amend it, leſt you ſtill grow greater ſtrangers to him; nay, Enemies, by evil works, and by continuing to neglect the means of living better?
For this very unfitneſs, which you alledge for your forbearing the Communion, is your ſin; and will you turn your ſin into an Apology, and make it ſerve for your Plea, for the neglect of a plain duty? Can you think that this will paſs at the Bar of theDivine Judgment, when you appear before it? Dare you thus excuſe your neglect of the Sacrament, by acknowledging another crime? When an accuſation, a juſt accuſation lies againſt you, will you then go about to turn it into a defence of your ſelf, as you are bold to do now?
I come not to the holy Communion it is true, but it is becauſe I am unholy; I am ſenſible of the looſeneſs of my life, which is not ſtrict enough; I am not in Charity; or, at beſt I am Worldly minded, and too much diſtracted with the affairs of this life.
This is the plea of ſome men: who do not mind, how, after a ſtrange manner, they make one ſin an excuſe for another. For this is the plain ſenſe of their Plea, God, we hope, will be merciful to us in forgiving one ſin, becauſe we commit another,which is the cauſe thereof: Pardon, that is, the neglect of the Sacrament, becauſe they neglect to fit themſelves for it. For none can deny, that it is one ſin not to commemorate the Death of Chriſt, as he hath appointed: and it is alſo another, to neglect a due preparation for it. And ſo inſtead of amending one, ſuch men add another to it; heaping evil upon evil, and aggravating their Condemnation by their very pleas and excuſes.
Of which they could not be thus ſenſleſly guilty; were this plain truth duly conſidered; that there is the ſame reaſon to be ſcrupulous about this unfitneſs, whereof they complain, that there is to be ſo, about their unworthy receiving. And yet, they take no notice of the one, any further than only to make it an excuſe for the other. What unjuſt, what partial dealingis this? What kind of Chriſtians are theſe? who, if they were ſerious and in good earneſt religious (as ſome of this ſort would be thought to be) would be as afraid to remain unfit, as they are to receive while they ſo continue. They would be as ſcrupulous, leſt they ſhould offend God by ſtaying away, as they ſeem to be, leſt they ſhould offend him by coming to the Communion. For they would ſee, that it is very unequal dealing with God and with their own Souls, to be very nice about the doing that which God hath commanded; and to have little or no ſcruple about the omiſſion of it. What is this, but to fancy that when God commands a thing to be done by us, we may ſafely let it alone, if our not doing it proceed from a fear of doing it wrong? As if we did not offendhim, by not doing what he bids us, as much as by doing it amiſs: and our total neglect of a duty, were not as great a provocation, as an undue performance.
Do but conſider it thoroughly, and you will find there is as much cauſe to be ſolicitous about the one, as about the other. And if all they that are now full of fears about unworthy receiving, would but be fearful alſo of continuing unworthy to receive (i. e. of ſinful neglect of the holy Communion) this equal fear on both ſides, would make them ſolicitouſly diligent, in fitting themſelves to be worthy gueſts at the Lord's Table. That ſo, they may neither offend by coming, nor by ſtaying away: but approach in a becoming and well-prepared manner; and find grace and favour with God to come every day, more and more prepared.
For by coming, as well prepared as our affairs in this World will admit, with ſerious reſolutions to amend our lives; we grow ſtill more fit, if we frequent it, to come better diſpoſed to the Table of the Lord; with ſtronger reſolutions; and conſequently with more fruits meet for repentance of amendment of life. For by doing our duty, as well as we can, we learn to do it with greater perfection; eſpecially if we continue to do it, though for the preſent with many imperfections.
But alas! will ſome ſay, we are not only utterly unfit and unprepared for the preſent, but it is not in our power to fit and prepare our ſelves, in any ſort, to be meet partakers of theſe holy myſteries for the future.
To which, it is neceſſary, that I ſay ſomething before I proceedfurther: becauſe, if this be true, all my labour will be loſt in perſwading men to diſpoſe themſelves for the performance of this holy duty.
1. And here the ſame queſtion might be askt ſuch perſons, which I askt at the firſt, how comes it not to be in your power, and whoſe fault is it, that you are not able to fit your ſelves? But I omit this, becauſe it only throws the guilt upon ſuch complainers, but doth not convince them of the falſeneſs of their Plea. Therefore I rather demand of ſuch men, how they can pretend to Chriſtianity, and ſay, that they cannot leave off their habitual courſe of ſinning?
What? Is there no power in the Chriſtian Religion to alter a mans heart; and to bring him to repentance and reformation of life? Cannot he, who, by being made a Chriſtian, is regenerate with the holy Spirit, ceaſe to follow and to be led by thoſe carnal Luſts and Worldly deſires, which at his Baptiſm he renounced? Cannot he, for inſtance, forbear habitual Drunkenneſs, Swearing, Extortion, and Prophaneneſs? Is it impoſſible for him to be at peace with his Neighbours? to lay aſide all wrath, bitterneſs, and wilful animoſities? How is he then born again of the Spirit? By what power were men changed and renewed in the beginning of our Religion, which we have not now, ſince we have the ſame Religion? Or to what purpoſe are we exhorted every day, to beſeech God to grant us true repentance, and his holy ſpirit, that thoſe things which we do at that preſent may pleaſe him; and the reſt of our life be pure and holy; if no ſuch thing can be obtained from our Heavenly Father; no, not by importunate Prayers unto him for it?
Do not, for ſhame, ſay any longer you have no power to fit your ſelves for the holy Communion, that is, to become better: unleſs you will renounce Chriſtianity; and declare there is nothing in it, but vain words, empty ſhows and appearances.
2. Which this ſort of men I am ſure cannot do, having ſomething in them, which will ſatisfy them, if they attend unto it, that they do not ſay true; when they pretend they cannot leave off thoſe ſins, which keep them from the Communion. For how can they be called ſins, if it be impoſſible to do otherways? And if they be no ſins, how can they hinder you from Communicating?Why do your Conſciences accuſe you of doing amiſs, if you could not but do as you did? They never accuſe you in other caſes, where there is an utter impoſſibility, under which you labour. For inſtance, if a Neighbours Houſe be on fire, you do not accuſe your ſelf for not running to help to quench it; when you lay lame in Bed, and diſabled to move out of it. But if you ſet the Houſe on fire, you could not but think you did him a great injury: or if you ſtood by in perfect health and ſoundneſs, when it took fire, and would not ſtir hand or foot to help him; you could not but look upon your ſelf as unneighbourly, unkind, and cruel. In like manner if it were as impoſſible to forbear a ſin, as it is to ſtir when you are bound hand and foot, your Conſciences would never accuſe you. But the upbraidings you feel there, the ſecret checks and remorſe, the ſuſpitions and fears, which your Conſciences are troubled withal, plainly declare, that it was in your power; and that you lie, and do not the truth (as St. John ſpeaks) when you pretend the contrary.
In ſhort, if you cannot poſſibly reform thoſe ſins, which make you unfit for the Communion, how come you to charge them upon your ſelves as ſins? If they be ſins, your own Conſciences tell you that you can avoid them: and if you can, why do you not go about it? and by doing this, prepare your ſelves to do the other: I mean to receive the holy Communion; for which you will be fit, when you have quitted thoſe ſins wherein you live.
3. For the ſins which you ſay you cannot reform, are either ſins of weakneſs, or ſins of willfulneſs. If they be only ſuch weakneſſes, as can ſcarce poſſibly be avoided, by the care and watchfulneſs of good men, but they are, upon ſome occaſions, ſurprized with them: ſurely theſe do not make you unfit for the holy Communion; for then all men living, for ought we know, muſt be unfit. If they be ſins of wilfulneſs, then you do, in theſe very words, confeſs that they may be reformed: For wilful ſins, in the judgment of all mankind, are ſuch as by care and diligence and watchfulneſs over our ſelves, may be avoided. As wilful Drunkenneſs, is not being intoxicated, with ſome liquor, of whoſe ſtrength we were ignorant; but loſing the Government of our ſelves, when we were aware of the danger, and could have prevented it.
4. But this, in effect, hath been ſaid already: and therefore, to bring this matter to a ſpeedy iſſue, let ſuch as ſay they have no power to prepare themſelves for the Communion, by amending their lives, conſider; that every man hath power to do, what he can do. To ſay otherways, is a contradiction: for it is to ſay, he cannot do what he can. Now do what you can, and I will undertake, God ſhall not charge you with what you cannot. But if you do not what you are able; you will be charged both with that, and with the guilt of not doing that, unto which in time you might have been enabled. For God hath promiſed that they who ſeek ſhall find; that he will open to them that knock, andgraciouſly anſwer them that call upon him faithfully. Why then do you not addreſs your ſelf to the doing that, which you certainly can do? for inſtance, call upon God, and earneſtly importune him for the help of his grace (which is a thing you can do:) for, in ſo doing God will not be wanting to you; but inable you to that, which, for the preſent, it may not be in your power to do.
5. Unto which (laſtly) let this be added, which is of great moment. You that ſay, you cannot prepare your ſelves for the holy Communion; have you ever tried? have you gone about the work, and made a ſerious and hearty attempt towards the reformation of your ſelves? If you have not, how come you to be ſo bold as to ſay, you cannot do that, which you have not yet tried and indeavoured to do? what a prevarication is this, with God and your own Conſciences? though I doubt this is the caſe of moſt of thoſe men, who plead inability; when they never in good earneſt, made an experiment what might be done, in the uſe of ſuch means as God hath appointed, and are in our power to uſe.
But if you have tried, and miſcarried; why did you not try again; and after that, again and again; and that with greater diligence and care than before? For this you could have done; and why ſhould it be judged reaſonable in our Worldly affairs, to attempt over and over again the ſame thing, wherein we have failed at the firſt, in hope of better ſucceſs at laſt: and not be thought fit, nay, why ſhould wenot be willing to uſe the ſame repeated diligence, notwithſtanding ſuch like diſcouragement, in the weighty concernments of our Souls?
And ſince we find by experience we can do the one, for we do it; we ought to conclude that we can, if we ſet our ſelves to it, do the other. For a Soul can do more for it ſelf, than for any thing elſe; if it will but conſider what a valuable being it is, and where its true intereſt lies: in the love and favour of God, through Jeſus Chriſt our Lord.
This is the firſt anſwer to the pretence of unfitneſs. And what was laſt ſaid, may ſerve for an anſwer alſo to thoſe that complain of hardneſs of heart, and want of affection in the performance of this holy duty. Let them do it as well as they are able; and they will find acceptancewith God, and grow more affected with his love. And for an Anſwer to thoſe alſo, that ſay they are never the better for coming to this Sacrament. It is certain they were ſomething the better, by their very coming thither; if they did not come without a reſolution of amendment: for that reſolution was a good thing, and the work of Gods grace. Which though they did not keep, they ſhould not thereby have been diſcouraged from coming again, but rather have renewed it; which had been ſtill a better thing. And they ought not to have given over the attempt, upon a new miſcarriage; but ſtill laboured and indeavoured to ſettle this reſolution ſo ſtedfaſtly, by conſtant renewals of their Covenant with Chriſt; that at laſt it might have ſtood unmoveable, in all thoſe temptationswhich were wont to overthrow it.
This is the way of Chriſt; not to ſit down contented with complaints of our unfitneſs to have Communion with him; but never to rest ſatisfied, till by our earneſt and repeated indeavours, we be better diſpoſed.
II. And there is this great reaſon to inforce ſuch indeavours, which theſe complainers would do well to lay to heart: that if they be unfit for this holy duty, of Commemorating the Death of Chriſt, and receiving the tokens and pledges of his love; they have no cauſe to think themſelves fit for other holy duties, which are confeſſed by all to be of daily uſe; viz. for Prayer, for Thankſgiving, and praiſing God: Which duties, if men be not fit to perform, they ought to look upon themſelves as not fit to live in theWorld, or to go out of it: but if they be not unfit for theſe, then how can they ſay, they are unfit for this; ſince our part in the holy Communion, is wholly performed by devout Prayer, and Praiſe and Thankſgiving, with ſuch Faith and Love and holy reſolutions as ought always to accompany thoſe holy actions? And our part being thus performed, what reaſon have we to think that God will not perform his; by accounting us worthy to receive thoſe bleſſings, which he there imparts? For he is always more ready to give, than we are to receive: and we are not unmeet to receive, when we are thus diſpoſed to ask.
To this purpoſe you may remember, I alledged St. Chryſoſtoms words in my former Diſcourſe. Art thou not worthy to partake of the Sacrifice? then art thou not worthy neither to pray: but thou oughteſt to depart when the Deacon cries, Be gone all you, that are in penance, &c. For the holy Communion is a ſpecial way of praying and making Supplication to God, through Chriſt Jeſus: for which they cannot be unfit, who are fit to pray to God in his name at all.
No, I am apt to think that many men who pretend this, do not really think themſelves unfit; but uſe it only as a ſhift to excuſe themſelves from the performance of their duty. For ſhould the Miniſter of God upon this ſcore keep thoſe from the Communion, who now keep themſelves from it; ſaying to them (as of old) Be gone, you are not fit to partake with us; they would take it very hainouſly at his hands, and be apt to reply; We are as fit as many whom you admit to partake with you; you do us an injury in thruſting us away from the Table of the Lord; where we ſee thoſe entertained that are no better than our ſelves.
For which ill reſentment, of ſuch a ſuppoſed judgment paſſed upon them, what reaſon can be given but this; that they have no ſuch opinion of their own unfitneſs? For if they had, they would be pleaſed rather than angry, that other men are of their mind: as they deſire they ſhould be in other caſes. They would be far from looking upon it as an indignity, to be told they are not fit to Communicate: it being the thing, which they themſelves pretend doth keep them from the Communion. But herein they diſſemble with us, and cheat their own Souls; having no ſuch thoughts of themſelves, but are only loth to be at the pains of thinking ſeriouſly what is to be done there, and of raiſing ſutable affections and purpoſes in their heart; that they may be acceptable to God our Saviour.
This idle lazy temper frames ſuch excuſes, and makes them pretend unfitneſs; which they are by no means willing to own, if another charge them with it, but rather think they are affronted by it. Juſt like thoſe that pretend to be ſick, and therefore lie in Bed, when they have no mind to make or receive thoſe Viſits to which they are obliged: but would be troubled, if another ſhould tell them they look very ill, and had beſt go to Bed, and ſend for a Phyſician; for they fear their caſe is dangerous.
III. Theſe things ſeem to me ſufficient to take away this exception of unfitneſs: but for thefurther conviction of all ſuch perſons, as alledge this for the reaſon of their not receiving the holy Communion, let it be conſidered; that there are other duties of Chriſtianity, which are of indiſpenſable obligation, if we hope to be ſaved; and thoſe far more difficult to be performed, than the duties now mentioned, or this to which I exhort you: for which if you be not fit, as is pretended, how will you be able to undertake the other, where you will find much greater hardſhip and ſeverity?
That is, how will you be able to deny your ſelves, and take up the Croſs, if it fall in your way; and follow Chriſt in that bloody path wherein he is gone before us?
An injury will be intolerable; an indignity inſufferable, to paſs by affronts and abuſes (which arethe ſmalleſt parts of the Croſs of Chriſt) will be beyond your power; if you cannot do ſo eaſy a thing as this, which Chriſt hath commanded in remembrance of his ſufferings: whereby you are to prepare, and arm your ſelves with reſolution to atchieve the other.
This is a thing to be ſeriouſly pondered; becauſe it is ſo neceſſary to be able to indure hardſhip as a good Souldier of Jeſus Chriſt, and perform thoſe difficult tasks when we are tried by them, that otherwiſe it is in vain to pretend to the Chriſtian Religion. For our Lord Chriſt himſelf hath ſaid Matth. xvi. 24. If any man will come after me, let him deny himſelf, and take up his Croſs and follow me, &c. Which is often repeated in the Goſpel, with peremptory aſſeverations; that unleſs he do this, a man cannot be his Diſciple; and that he who takes not up his Croſs and follows after me (as our Saviours words are, Matth. x. 38) is not worthy of me.
Theſe ſayings of our Saviour ſhow that this work of ſelf denial and taking up the Croſs and bearing it, is not more harſh and troubleſome to fleſh and blood, than it is neceſſary to make a man acceptable unto Chriſt: who will reject thoſe as unworthy of him, that are not thus diſpoſed. Now how they will be able to go thorough with this tedious and irkſome work, who ſtick at the ſweet and pleaſant labour of making themſelves fit to receive the tokens and pledges of Chriſts Everlaſting love; whereby they ſhould be incouraged and animated unto the other, I leave them to judge. For my part, I can ſee no hope of it; but look upontheir condition as deſperate, unleſs they diſpoſe themſelves even for the ſuffering of the Croſs, by fitting themſelves for the devout Commemoration of the ſufferings of Chriſt upon the Croſs.
Which is ſo eaſy a duty compared with the other, that I may ſhame all thoſe who refuſe to perform it, when it is required of them, in ſuch opprobrious words as Naaman's Servant made bold to reprove him withal, 2 King. v. 13. If the Prophet had bidden thee do ſome great thing, wouldſt th… not have done it? how much rather then, when he ſaith unto thee, waſh and be clean? So ſay I, if our Lord ſhould now require you to conflict with the greateſt hardſhips, would you not obey, rather than periſh? How much rather then, when he ſaith unto you, do this in remembrance of me? Which isſo eaſy to be done, that there is no trouble in it; but all pleaſure, all comfort, and joy, to think what Chriſt hath done for us, and intends to do. All the trouble and the pains is, only to fit and diſpoſe our ſelves to partake of this high pleaſure and ſatisfaction; of being aſſured that we are beloved by him, and that he will love us for ever, if we continue in his love by keeping his Commandments.
IV. Which ſmall pains, if men will not undertake, but having paſſed this judgment on themſelves that they are unmeet to receive the holy Communion, continue ſo to be; I do not underſtand why they ſhould not, withal, judge themſelves not to be Chriſtians.
For all Chriſtians are Members of Chriſt, a part of his Body: buthow can any man be a member of the Body, and not be in Communion with the head? and how is it poſſible to be in Communion with the head, and yet unfit to Communicate with him? Theſe things cannot ſtand together; but overthrow one the other.
For they that are members of Chriſt, are united to him: and they that are united to him are in Communion with him, and derive continual influences from him: and they that are in ſuch Conjunction and Communion with him, muſt be fit to Communicate with him at his Table. Elſe they are not his Friends: and if not Friends, then Strangers, or Enemies. For what medium is there between theſe? Or how can men pretend to be Friends to Chriſt, by being in Covenant with him; and refuſe to commemorate his Death, which ſealsthat Covenant, becauſe they are unfit, always unfit to make that Commemoration?
Theſe things are utterly inconſiſtent. Either we muſt confeſs we are not in Covenant with him; or we muſt not affirm, that we are altogether unfit, to commemorate that Death, which confirms and ſeals that Covenant.
V. It will be much to the ſame purpoſe, if I add, that he who is not in ſome meaſure fit for this holy Sacrament, cannot be in any meaſure fit for the Kingdom of Heaven; and Eternal Life with our bleſſed Saviour. But it may be fit to preſs this a little; becauſe the ſame thing, in effect, repreſented after divers manners, becomes the more apt to meet with, and affect all ſorts of people.
Conſider then, in what diſpoſition do you think you ſtand forSociety with Chriſt in Eternal Life and Bliſs, in the Heavens; if you are not diſpoſed to have Communion with him in this holy Sacrament here upon Earth? What likelihood can you fancy of having His Company there, if He cannot have your Company here?
That which keeps you from the one, will exclude you from the other. I mean, thoſe things, whatſoever they be, that make you unmeet to partake of his Table at preſent, will make you unmeet to feaſt with him in his Heavenly Kingdom hereafter. The terms of admiſſion unto both are the ſame (for he that duly partakes of the holy Communion, hath an earneſt given him of Everlaſting Bliſs) and therefore there cannot be different terms of excluſion; but the very ſame alſo.
That is, thoſe ſins which exclude men from the Kingdom of Heaven, are they which exclude them from the pledge and earneſt of it, in this holy Sacrament. And thoſe ſins which do not ſhut the gate of the Heavenly Kingdom againſt them; cannot be a bar to their receiving the Sacrament: Satisfy your ſelves what thoſe ſins are of both ſorts, and you will withal ſatisfy your ſelves that you are not unfit to come to the holy Communion, unleſs you be unfit to enter into Heaven: and if you be unfit for that, I do not ſee how you can reſt ſatisfied, if you have any care of your Souls, till by becoming capable to be received thither, you become capable to be entertained at the Lords Table.
For which every ſudden paſſion, every raſh word, every ſin that is committed by ſurpriſe,againſt the ſetled purpoſe of our Souls and ſerious indeavours, will not make us utterly unfit; becauſe ſuch things will not ſhut us out of Heaven. But thoſe groſs, thoſe deliberate and habitual ſins, that bar the Door of Heaven againſt us, are the ſame that put a bar againſt our coming to the Lord's Table: and the ſame that keep us from partaking of that, are they that will keep us from being partakers of the other.
And therefore reſolve, what it is fit for you to do; the matter being come to this ſhort iſſue, that if you are not fit for the Lord's Table, neither are you fit for Heaven: if you hope you are ſo fit for Heaven that you ſhall not be thruſt out of it, then are you not unfit for the Lord's Table. Why then do you not come thither; when you cannot ſtay away, without acknowledgingthat you have no intereſt in Chriſt and his Eternal Love?
So the ancient Doctrine was, as we learn from St. Auſtin, who (in his firſt Book concerning the deſerts and remiſſion of ſins, Cap. 24.) tells us, that in his Country they called Baptiſm SALVATION, and the Sacrament of Chriſts Body by no other name than LIFE: from an ancient and Apoſtolical Tradition, as he thinks; whereby the Churches of Chriſt hold for certain, that no body can attain either Salvation or Life in the Kingdom of God, without Baptiſm, and the participation of the Table of the Lord.
Which none can gainſay is thus far true, that we know of no other gates but theſe; Chriſt hath appointed no other, to let us into his Kingdom: and that they who are unworthy to partake of the holy myſteries of his Kingdom,cannot be worthy to enter into the Kingdom of Heaven it ſelf.
VI. If obſtinacy (as he ſpeaks a little before in that Book) did not knit its ſtubborn ſinews, againſt the force of evident truth, I might here make an end. But ſome ſtill perſiſt in their exceptions and ſay; if we be not unfit, yet we fear we are: and how ſhall we free our ſelves from theſe fears and jealouſies, which extreamly diſturb our minds, and put us into ſuch diſorder; that we cannot compoſe our ſelves for the holy Communion?
In the laſt place therefore, I anſwer to this by asking a few plain and eaſy queſtions: upon which, if you will Examine your ſelves, you will ſoon arrive at ſatisfaction.
Do you not make profeſſion of Chriſtianity?
Do you not believe what that Religion teaches?
Do you not indeavour impartially to practice according to that belief?
Do you not diſcern or diſtinguiſh the Lord's Body? that is, make a difference between this holy food, and other meat and drink?
Do you not underſtand the ends for which it was appointed?
What can hinder you then from partaking of the Lords Body, if therein you intend thoſe ends?
Here is a ſure and infallible Teſt, unto which, if you bring your ſelves, you may try thereby, whether you be fit or no to have Communion with Chriſt in this holy Sacrament: and determine the caſe with ſuch certainty, as to be no longer perplexedwith doubts and fears about it.
1. The firſt of theſe queſtions, need not be long conſidered, for by receiving Baptiſm, and being preſent at the Prayers, where the Creeds are openly owned, you make a profeſſion of Chriſtianity: and therefore you are thus far fit, and have a right and title to come and make this profeſſion ſtill more ſolemnly at the Table of the Lord.
2. The ſecond alſo is ſoon reſolved, whether you believe with your heart, what you profeſs with your mouth? For theſe doubts and fears, which you have, leſt you ſhould receive the Communion unworthily, and thereby incur the divine diſpleaſure, ſuppoſe Faith in Chriſt, as the Lord and Judge of the World: and that you look upon this as one part of a Chriſtians Duty, which ought to be performed with care and great circumſpection.
3. The third alſo need not coſt you much labour; for by reading over the rules of life delivered in the Goſpel, and comparing your manner of life with them; you may be ſatisfied, whether you impartially indeavour to practiſe according to your belief? That is, do you not willingly reſt under any habit of ſin, which excludes from this Sacrament, as they do from Heaven: but make it your ſerious buſineſs to break them all? Then you ought to uſe this means among others, which God hath appointed, and call upon him for his aid (without which nothing can be effected) in this ſort of Supplication: for weakneſſes bewailed, and indeavoured daily to be reformed, do not exclude us from either of them. But they rather require our diligence and conſtancy in the receiving this holy Sacrament; that we may grow ſtrong in the Lord, and in the power of his might. Which we therefore want, becauſe we neglect this means of obtaining it; or are poſſeſſed with ſuch vain fears, as quite damp that Faith which ſhould be exerciſed in the uſe of it.
4. For which fears there is no cauſe, when you are thus qualified; provided alſo you diſcern the Lords Body in the holy Communion: that is, conſider what that Bread and Wine imports, which you ſee upon the Table of the Lord; what they ſignify and repreſent unto you; and what ſpiritual grace is imparted to you by their means: which your very Catechiſm teaches you, is the Body and Blood of Chriſt, which are verily and indeed taken and received by the faithful in the Lords Supper.
5. Of this therefore you cannot be ignorant: and if you believe it, and expect it; underſtanding alſo what your eating and drinking of that Bread and Wine means; and for what end you come to the holy Table; what can there remain to be done, to make you know certainly whether you may partake thereof ſafely, nay profitably or no, but only the laſt thing I mentioned?
6. Whether you intend to do there, what the Lord Commands; and to receive thoſe benefits which he there imparts? Not eating and drinking, that is, as at a common Table, to ſatisfy your hunger, and quench your thirſt; not receiving with the ſame common ſpirit, and the ſame unattentiveneſs, wherewith you receive other food: but compoſing your ſelf ſeriouſly, as atthe Lords Table, in a holy place, where he is preſent, thankfully to Commemorate his Death; to partake of that Sacrifice which he offered for us on the Croſs; to give up your ſelves, Souls and Bodies unto him; and to thank him that you have the honour to be his Servants, and that he hath purchaſed you at ſo dear a rate, as with the price of his own moſt pretious blood; to implore the continuance of his gracious and ready help upon all occaſions, &c. If, I ſay, with this Spirit, and for theſe and ſuch like ends, you approach to this holy Communion, you need not have the leaſt fear of being rejected as unworthy Gueſts, but ought to be confident that you ſhall be welcome to that holy Feaſt, as thoſe that are faithful unto Chriſt. For wanting none of theſe conditions, which are all that can be thought requiſite; you want nothing to make you fit and prepared to have Communion with Chriſt, in the merits of his Death, which is there commemorated.
Yes, will ſome perhaps further object, there may be ſomething ſtill wanting: For how came the Corinthians to be ſo ſeverely puniſhed, as we read they were, for their unworthy receiving the Communion, if theſe things be ſufficient to make men meet partakers of it? Do you not think that they had all the forementioned qualifications; and yet they did eat and drink their own Damnation?
I anſwer, No; it is moſt manifeſt, from the very words which mention their Damnation, that they were not thus prepared.
1. For firſt, they proceeding to partake of theſe Holy Myſteries,at the end of their Feaſts of Charity (which was a common meal, where they eat and drank all together for the maintaining Brotherly kindneſs among them) they ſo perfectly confounded and blended theſe two (the Holy Feaſt on Chriſts Sacrifice, and the common Feaſt on ordinary food) one with the other; that they made not the leaſt diſtinction: but did eat this holy Bread, and drink this holy Wine, as they did common meat and liquors; not diſcerning the Lords Body, as you read v. 29. of this Chapter. This was one horrid ſin which they committed; not to conſider what they were doing: for they went to the Lord's Table, as if it had been ſtill their own Table; and did not diſtinguiſh between this Sacred and their ordinary food.
2. One cauſe of which undiſcerning ſpirit (which would notlet them ſee the difference) was their riot and drunkenneſs at that Feaſt of Charity; which ought to have been only a ſober refreſhment. They revelled upon that good chear, which ſhould only have filled their hearts with love to God, the Giver of all good things, and to their Chriſtian Brethren; and thereby have prepared them to be partakers of a diviner food, which followed the other. This was another fearful ſin, of which you read, v. 21. where the Apoſtle ſaith, that as ſome were hungry at that Feaſt of Love and Friendſhip, ſo others were drunken.
3. Which leads me to take notice of a third Crime; that the rich deſpiſed the poor; and that in ſo vile a manner, as not to ſuffer them to feaſt with them, but to ſeparate from them, and to eat and drink by themſelves: andalſo to eat and drink up all the proviſion; leaving the poor little or nothing. For in eating (viz. at the Feaſt of Charity) every one taketh before, his own Supper: and ſo it came to paſs, that one was hungry and another drunken.
4. Which ſuggeſt this further crime conſequent upon the former, that they turned a common Feaſt into a private; the rich looking upon what they had brought to it as their own: Whereas, in truth, they had no longer any propriety therein; now that they were come together into one and the ſame place, ver. 20. Where there ought to have been no difference made between one man and another; nor any part of the proviſion lookt upon as continuing any mans own proper food, after it was brought thither for the entertainment of all.
5. And that was another aggravation of their guilt, that they committed all theſe crimes, in that holy place, where they aſſembled for the moſt holy action of their Religion; to commemorate the Death of Chriſt, ver. 22. What, have ye not Houſes to eat and drink in? or deſpiſe ye the Church of God, &c. Which queſtion ſuppoſeth, that they might in their own private Houſes, have eaten their own Supper, alone by themſelves, or with whom it pleaſed them to invite: but in the Houſe of God, and in his divine preſence, it was intolerable; becauſe there they met upon no private but a publick account, to thank God for his love in Chriſt, and to teſtify their mutual love to each other.
6. Which they were ſo far from doing, that they did the quite contrary. For true love delightsto keep others in countenance; but they put ſuch to the bluſh, as were in a poor and mean condition, and could bring nothing to the common Table but themſelves. Who were by the Laws of the Feaſt, and by the rules of Charity, to have feaſted at the charge of the rich; and with as much freedom and confidence, as if they had brought the proviſion themſelves: but were lookt upon with ſuch ſcorn, that it made them ſneak; like wretched Beggars, that were to be content with the ſcraps which the rich would leave them. That's the meaning of the laſt words of that Exprobration, ver. 22. and ſhame them that have not: that is, are not able to bring any thing to eat and drink at the Feaſt of Charity.
Theſe were the grievous ſcandals committed in that Church; ſome of them in the very act of holy Communion; and all of them in their preparation to it; and in the holy place, where they were aſſembled to worſhip Chriſt, with mutual affection one to another. Which therefore brought down heavy judgments upon them, as you read, ver. 29. He that eateth and drinketh unworthily, eateth and drinketh damnation (or judgment, as the margin of the Bible hath it) to himſelf, not diſcerning the Lords body. Which that it is ſpoken of the Church of Corinth, the next words ſhew; which inform us alſo, what this judgment, (that is, grievous puniſhment) was. For this cauſe many are weak, and ſickly among you, and many ſleep.
Now what is all this to you, who are not guilty of any ſuch crimes? For no ſuch ſcandals as theſe, are committed among us, now adays any where. And therefore why ſhould you fear ſo much as the judgment, or ſentence, to ſuffer the grievous puniſhments now mentioned; ſeeing you are not guilty of their faults? Which I have purpoſely repreſented, as they are ſet down by the Apoſtle; that finding your ſelves free from them, you may not fright your ſelves away from the Communion, by a dread of that damnation which fell upon them. But will not fall upon you; who cannot be accuſed of their Crimes, nor of any other like to them: if you diſcern the Lords body; and in a ſolemn manner come to commemorate his Death and Paſſion; renouncing all your evil wayes, and being in perfect Charity with all men.
Upon ſuch God will pour down his bleſſings; and not plague them with Diſeaſes, Sickneſs,and untimely Death: much leſs with Eternal Damnation, to ſuffer the puniſhment of Everlaſting Fire. Which as it is not meant in the Apoſtles words (as I have ſhown elſewhere) ſo will not be the portion of thoſe, who come thus prepared to the Table of the Lord: but rather of thoſe who ſtay away, out of a pretence of unworthineſs; when the true reaſon is, becauſe they will not be at the pains to prepare themſelves to partake of it. Or if it be timorouſneſs of ſpirit, and a ſcrupulous fearfulneſs that keeps them from it; let them ſeriouſly weigh what hath been proved in this Diſcourſe, that they have the ſame reaſon to be fearful they ſhall not enter into Eternal Life; For they that are not fit to have Communion with him in theſe Types and Figures of him: how can they be preſumed to be fit tohave the immediate ſight and injoyment of his Divine Majeſty?
And what ſerious Chriſtian is there, that can live with any comfort, who hath no hope of that? How can he be quiet, or take any reſt, till he hath rid himſelf of every thing which he thinks makes him unmeet to have fellowſhip with Chriſt, in the Sacrament of his Body and Blood; that ſo partaking of it religiouſly, he may have no cauſe, not to look upon himſelf, as an heir through hope of Gods Everlaſting Kingdom, by the merits of the moſt pretious death and paſſion of his dear Son.
Who invites all thoſe to come and feaſt with him, that abide in no habitual ſin (ſuch as ſhuts out of the Heavenly Kingdom:) and they ought to come without any fear of provoking his Majeſty, without any apprehenſion of dangerto themſelves thereby: nay, draw near with faith, and take this holy Sacrament to their comfort, and high ſatisfaction; and to the joy of the Church of Chriſt: which is highly honoured, by having abundance of worthy perſons in it, fit to communicate with their Lord at his Table.
Such worthy Communicants let us all, for our parts, ſtudy to be: by reſolving now, and indeavouring ever hereafter, to quit all known ſins, and to live ſuteably to our Chriſtian profeſſion and Belief.
Then let nothing hinder you, from taking frequent occaſions, of preſenting your ſelves to the Lord at his Table.
Let no ſcruples, fears, and doubts, that ſtick in your mind, hinder you; but rather get them pulled out by ſome skilful hand. Do not believe you are religious, becauſe you are ſcrupulous; but rather ſuſpect your ſelves not to be ſo, becauſe you neglect the great duty of Religion. And of this be ſcrupulous, above all other things, leſt you offend God by not coming to the Communion, or rather, do not dare to be ſo bold and fearleſs, in a matter of ſuch great danger.
Let not the fault of others who communicate, be a ſtop to your performance of that duty. That is, if they ſin one way, let not that tempt you to a ſin of another kind: If they go wrong on the right hand; be not you moved thereby to turn too much to the left.
Let not the danger of unworthy receiving, deter you from receiving; but only from receiving unworthily. Of which there is the leſs danger, if you be really afraid of it; for that will move you to be careful to prevent it. And remember,that nothing will make you more unworthy, than neglect of it.
And therefore let not the thoughts of your imperfections hinder you; for they will always hinder: and ſtaying from the holy Communion is not the way to be more perfect; but coming to it.
Nay, let not the breach of your reſolutions, by relapſing into ſin, after you have communicated, keep you from communicating again: but rather come the ſooner, and take the firſt opportunity that is preſented you, to renew your Covenant with God, to ſtrengthen your Chriſtian reſolutions, to fortify your ſelves againſt temptations, and to obtain aſſurance of a pardon for the unfaithfulneſs to your Saviour. To fall is not ſo dangerous, as not to riſe again preſently after we are faln.
Much leſs let buſineſs hinder: for if you be honeſtly imployed in honeſt buſineſs, it is part of your preparation for the holy Communion.
And let no man ſay he wants time to fit himſelf to receive it; for this, is in effect, to ſay he wants time to live well: Of which if you take a conſtant care, that's the main preparation. And for the compoſing your mind, and conſidering the ends for which you go to the Lords Table; take as much time as your condition of life, and the circumſtances of your condition will allow: and that is ſufficient.
Be not hindred from the Heavenly Comforts, of which you may there partake, by an opinion of the neceſſity of a long examination of your ſelves before-hand: for that neceſſity ariſes only from long neglect of the Communion.
Receive frequently, as the firſt Chriſtians did; and then you will be as ready for this, on all occaſions, as you are for other duties of holy Worſhip. For you will be well acquainted with the ſtate of your own Souls, and with the nature and end of this part of your Religion: eſpecially, if you take ſome account of your ſelves every day; which will make your account ſhort and eaſy before the Communion.
And let not dulneſs and indiſpoſition be thought a reaſon why you ſhould forbear to receive it: but rather come thither, to be quickned. And if you continue dull there; yet beli…ve you have pleaſed God, by doing as he commanded, though not ſo lively as you deſired.
Let us not hear any man ſay, I have not profited thereby; and therefore had as good ſtay away. For it is very profitable to do our duty conſtantly, to expreſs our gratitude to God, to receive the tokens of his Love, to tye our ſelves faſter to him in renewed reſolutions of holy obedience, to be put in fear of offending him, and in hope of his favour: and there is no man that with any kind of care partakes of the holy Communion, but receives more or leſs ſuch benefit as this by it.
Let no fancy therefore of this nature hinder you: but oppoſe to them all, the neceſſity of doing your duty, as well as you are able. Some for inſtance complain of hardneſs of heart, and therefore dare not come: but let ſuch underſtand, that it is yielding and compliance, to do what Chriſt hath commanded; and not to do it, is that very hardneſs which they bemoan.
And if any quarrel or contention happen among Neighbours, let not that hinder neither: but rather let them come to the Communion and there be reconciled. It is too much that w… have faln out one with another; let us not fall out with our God too.
If theſe contentions have riſen up to heats, and anger, nay wrath and evil ſpeaking: do not continue them by refraining holy Communion; but, repenting of the evil, extinguiſh all by renewing your Fellowſhip with God, and one with another. It hath ſtaid too long if one Sun hath gone down upon your wrath: be afraid to let it reſt a whole Week, till another Communion day be come and gone.
And ſuppoſe this wrath improvesinto hatreds and enmities, which you think you diſcern in ſome hearts againſt you; let not that hinder you (though it do them) but come rather and teſtify you bear no hatred towards them, but are in charity with all men. To love an Enemy, is the higheſt proof of our love to God our Saviour.
And if you be at any time ingaged in a Suit of Law, let not that hinder your performance of this duty: For Suits at Law, to recover or defend that which you judge your right, are not ſinful; nor is it difficult to manage them without ſin, with a Friendly and Chriſtian mind: both parties referring themſelves to an indifferent judge, and reſolving to acquieſce, as common reaſon directs, in his ſentence; for there would be no end of contention, if every man ſhould be a judge for himſelf.
And do not ſay, it is too great preſumption, want of humility and modeſty, to be ſeen oft at the Lords Table: For it can be no preſumption to love him very much; and to accept of the honour he doth us, in inviting, nay commanding us there to attend him: it will rather be rudeneſs, and careleſs neglect of him, if we do not frequent it.
And as for other hinderances, if we have ſome Relation or Friend that is ſick, or we our ſelves are ſomething out of order; or we have been in a Journey; or had a Viſit to make which could not well be avoided; or had a Friend came to ſee us the day before the Communion (with whom we could not but in civility, ſpend a gooddeal of time) theſe, and ſuch like, I am aſhamed to do more than mention; they are ſo trivial: and by no underſtanding Chriſtian can be thought a reaſonable cauſe for putting by the intention, we have at any time of receiving this holy Sacrament.
I ſhall only add therefore, that the want of ſomething to offer at the Communion (which the poor and needy may make an exception againſt coming to it frequently) is no reaſon to keep any body away from it. For God who accepted of the Widow, that caſt a mite into the Treaſury, would have accepted her, if ſhe had not had a mite to give: ſhe having a willing mind, to give him, even all ſhe had.
Some muſt receive relief out of the oblations, and it is not required,that ſuch ſhould make any, but only the oblation of themſelves. Or if out of the abundance of their Love and Devotion, they do as the poor Widow did, offer all they have; they may, and ought, to receive back again, out of the offerings, much more than they gave.
Let not theſe therefore, nor any other exceptions, keep us any longer from this holy duty. The ends of which, if we often call to mind, or rather conſtantly keep in mind; with a reſolution frequently to come to the Table of the Lord, and there to ſnow the affection we have to him, and the earneſt deſire of our Souls to partake more and more of his grace; that we may be inabled to live better and better, and get a more abſolute conqueſt over all thoſe evil luſts and affections, which ſtruggle for the Maſtery in us (and by perſwading us to neglect the holy Communion, get a great advantage of us) we ſhall be well enough diſpoſed to partake of it, with great fruit and profit, and no leſs comfort and joy in God: And that at any time, when an opportunity preſents it ſelf; though we have no notice, till it comes, of the opportunity. Suppoſe it be, when we go to ſee a ſick Friend or Neighbour, who is deſirous to receive the Communion; or when we come, upon occaſion, into a Church, where we are Strangers, and did not know it would be there at that time adminiſtred: I make no queſtion, it will be far more acceptable to our Lord Chriſt, if with no other preparation thanI have now mentioned, we take the boldneſs to approach to his Table; than if, out of a miſtaken humility and caution, we turn our backs of it, and go away, becauſe we had not ſo much time, as we deſired, to diſpoſe our ſelves for it.
For the Lords ſake, let us root out thoſe falſe notions, whereby we are prejudiced againſt our certain duty, and be at the pains to ſettle true Chriſtian Principles in our minds; with a ſtedfaſt purpoſe to grow in grace and in the knowledge of our Lord and Saviour Jeſus Chriſt: and then we ſhall find no cauſe at any time to refuſe holy Communion with him; but rather be ſtirred up to embrace the occaſion, with ardent love and devotion. Which, the more it burns in our hearts, the fewer ſcruples we ſhall have in our minds. And thoſe few, if there be any, that remain, will ſoon be overcome; when we feel what miſchief they do us, by keeping us from the moſt advantageous means of being eternally happy: Nay, from that preſent happineſs, which the ſweet taſts of His love, and of the benefits He hath purchaſed by his Death and Paſſion, impart unto thoſe Souls, which devoutly partake of the holy Myſteries of Salvation. Which were ordained by our Lord, ſaith Theodoret (upon Hebr. viii. 4.) for this very end; that beholding the type of them, we may call to mind the ſufferings themſelves he indured for us; and may thereby have our love inflamed towards our Benefactor; and expect the enjoyment of the good things, which are to come hereafter.